Professor K.

Venkateswarlu Visakhapatnam,
7-20-3, Kirlampudi Layout, Date: 03-11-2017.
Visakhapatnam-530017
Andhra Pradesh.

Sir,

I enclose herewith an Article entitled: AANVIKSHIKI

(PHILOSOPHY) Its Relevance To Contemporary Indian Society. I request

you to kindly consider it for publication in the JANATA.

Thanking you,

Yours sincerely,

K. Venkateswarlu

To
The Editor JANATA
D-15, Ganesh Prasad,
Naushir Bharucha Marg,
MUMBAI-400 007.

1
 AANVIKSHIKI (PHILOSOPHY)

Its Relevance To Contemporary Indian Society*

Professor K. Venkateswarlu
Visakhapatnam

Let me convey and place on record my heartfelt gratitude and thanks to

the Executive Committee of the Indian Philosophical Congress (hereafter

IPC), and my esteemed friend and colleague Professor George Victor

(former Vice-Chancellor, Adikavi Nannaya University, Rajahmundry) for

nominating me to deliver Professor K.S. Murty Endowment Lecture at the

Ninetieth Session of IPC (Bodh-Gaya, February 1-4, 2016). I deem it an

honour to deliver Prof.K.S. Murty Endowment Lecture under the auspices of the

IPC at Bodh-Gaya -one of the sacred places in India according to Tradition,

and a centre of multi-religions and cultures. After the receipt of letter of offer,

I was rather diffident to accept the nomination from a highly respected

national-level professional association of the discipline of Philosophy, for

*Professor K. Satchidananda Murty Endowment Lecture, delivered at the

INDIAN PHILOSOPHICAL CONGRESS, 90th Session, Magadh University,

Bodh-Gaya, Bihar, February 1-4, 2016.

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the simple reason that I am an out-sider to the guild. After a good deal of

reflection, I accepted the offer of nomination for the following reasons. First,

it is an appropriate opportunity for me to pay homage for my mentor and guide

in research studies. Secondly, I have had the pleasure and benefit of an

intimate, long (fifty years) and stimulating fellowship with Prof.K.S. Murty.

My inter-action and exchange of ideas with him was based on non-philosophical

perspective (Politico-historical). It was an ardous task for me to keep up the

dialogue because of his versatile scholarship and the philosophical rigour of

argument. We enjoyed and carried on the exercise out of sheer zeal in the

history of Ideas. Therefore, I think and feel that I am competent to present an

intellectual portrait of his world of ideas, reflections and vision of the legacy and

relevance of Indian Philosophy to the Indian Society as well as humankind at

large. I beg pardon of this august assembly of scholars of Philosophical

scholarship and wisdom for the flamboyant claim.

I do not propose to catalogue and evaluate his oeuvre. It will prove to be

a good analytical exercise to trace the progressive development of his thought

and ideas via the vast body of his learned and critical studies. Even though, it

is an easy task for me to do so, I will not under-take it. Neither do I propose to

refer to the positions and Offices (academic and administrative) that he ably

held with ease and grace in his glorious and illustrious career, nor to the

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honours and awards he was rightly conferred with by reputed and learned

bodies in India and abroad to measure the depth of his eminence and

accomplishments in several fields. I have read scholarly writings, reviews and

comments on the works of Prof. K.S. Murty. (See Boaz P. (ed.). 2013.

Philosophical Perspectives of K. Satchidananda Murty. New Delhi : D.K.

Printworld (P) Ltd. for bibliography of Writings and Scholarly career,

contributions and achievements of Prof. K.S. Murty). In my humble

understanding, he is a great and an original thinker. He endeavoured hard and

burnt mid-night's oil throughout his life to build a system of ideas and thought

to explain and understand the meaning and destiny of human life. What follows

is an attempt to identify the central or key concepts which will enable us to

interpret and construct a coherent system of his ideas and thought. I feel

this is a desideratum to appreciate and appraise the works, contributions and

legacy of Prof.K.S. Murty.

1. Early life and Environment

He was born on the 25th September, 1924, in a well-to-do agricultural

family at Sangam Jagarlamudi (Village), Tenali (Revenue Division), Guntur

(District), Andhra Pradesh (then Madras Presidency). His family enjoyed high

customary status and respect in the village, and known for probity of conduct

and good reputation. His father was deeply interested in religious studies and

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had a good collection of books in Telugu language.

He was the only surviving child of the family. His parents reared him

with unique attention and care. As an young child and boy, he did not have the

pleasure of the company of siblings, or even the company of the children of the

neighbourhood families. In effect, he was brought up as a lonely child and

young boy. He had no taste or time for games, swimming, music or other

childish pleasures of fun and frolic. This personality trait was a lasting feature in

his life. He did not join any club and had no interest in sports and games and

music.

His father put high premium on his education and studies, and

instilled in him love for knowledge and habits of virtuous conduct. He was

trained in Sanskrit education and learning in the traditional mould under the

tutorship of Sri Gadiyaram Sivayya Sastri, and Sri Palle Purnaprajnacharya.

Both the tutors were celebrated scholars, and his grounding in Sanskrit

studies and learning was very strong and dyed with rational and critical spirit.

Often he used to recall that Sanskrit learning shaped his outlook in a

substantial measure. Later in the School, College and University, he

mastered western knowledge and pedagogy with an equal measure of

passion and devotion.

His sole focus was on studies and cultivation of scholarship. Reading,

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reflection, accumulation of knowledge and writing (authorship) was an

addiction for him since childhood. He was an voracious reader. The

universe of knowledge was the domain of his mental faculties. Rich

Sanskrit learning, mastery over western knowledge and modern methods of

critical inquiry, and an incredible studious discipline in pursuit of

knowledge, constitute the rare combination of his intellectual equipment and

dynamism. It is this conceptual mould of his mind and work that will unlock the

doors of his system of ideas and thought.

His native village is on the banks of Buckingham canal, which is a

major irrigation channel as well as in British India a major commercial

water-way transport from Bezawada to Madras. It is located within a radius

of three kilometers from Tenali town, which is on the railway trunk route from

Madras to Calcutta. The formative period of his youthful mind was deeply

influenced by the ideas and ideals of the critical phase of Swaraj Movement.

Tenali Town and its neighbourhood region was a centre of cultural

renaissance of modern Andhra. It was a centre for the whole range of mass

movements and ideas - Gandhian movement and its programmes of social

reform and national re-construction;. Rationalist movement; Communist

movement; Radical humanism; and other protest movements. The ideals

which were up-held and advocated by these movements left an indelible

6
impression on his mind. This is another source to follow up and understand his

ideas and mode of thinking.

Thus both the mental and material base for the formulation and

growth of his ideas and thought processes lay in the environ of early life and

studentship.

2. Nature of Philosophical Discourse:

Philosophy or philosophical outlook is the first field of study and

reflective life and work of the mind of Prof.K.S. Murty. Philosophy is an

integral part or essence of his being.

As I have submitted earlier, this observation is based on a careful

study of the corpus of his writings in English and Telugu language, and

extensive and intensive partnership with him in the realm of ideas. Permit me

to say that it is not derived from personal loyalty and devotion. He is not around

either to reward or punish me. I am eighty plus, and I do not stretch my hand for

any position or reward. Hence I seek your indulgence to grant me benefit of

doubt with regard to the truth content of my observations. I am not concerned

with trivial aspects of his life and career. My aim is to present an analysis of his

ideas and thought.

Philosophy is said to be love of wisdom of life and things in a two -fold

sense. First, it is the intrinsic or given attribute of human mind to enquire

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about thinking, its nature and its ultimate reference or source. The problem of

philosophical wisdom deals with the nature of ultimate reality or sat (actuality

or reality). Therefore, metaphysics, epistemology, ontology, theology,

ethics, logic (tarka), spiritual experience, revelation and speculative modes

of thought constitute the stuff of philosophy as love of wisdom. Secondly,

philosophy is love of knowledge. It comprises of general principles and

laws generated (also observed) through the application of rational

procedures in respect of the vast body of factual world. It seeks to understand

and explain the patterns of relations among the various parts and divisions of

the factual world. Its aim is to make the world and human life and work

intelligible and intelligent and coherent entity and process.

Prof. K.S. Murty mastered the discipline of philosophy. His writings are

an ample proof for the encyclopaediac learning and critical scholarship of

philosophic schools, doctrines and theories. He surveyed the gamut of Indian

philosophical wisdom, knowledge and tradition from the ancient to

contemporary times. He cultivated a wholesome and critical vision of

Indian Philosophical heritage in respect of philosophical love of wisdom and

philosophical love of knowledge. Philosophical love of wisdom is grounded

on two tenets: 1) the fundamental belief that truth or ultimate reality is

infinite and unknowable; and 2) logical argument and strict adherence to its

8
rules and propositions is a satisfactory method in the search or groping for

truth. Equally the validity of philosophical love of knowledge is based on two

categories: 1) the factual world or material world is the given or existing

undeniable actuality or a substantial aspect of reality; and 2) rational

procedures and scientific methods are the gate-way for the discovery and

validity of the general principles or laws of the philosophical knowledge in

respect of the different things or aspects of the material world.

The two-fold manifestation and development is the true spirit and

character and the main body of Indian Philosophical tradition. The corpus of

Prof.Murty's works document with minutiae information and the most

open-minded approach the true spirit and body of Indian Philosophical

tradition. The problem or problems of Indian Philosophy arise out of the

inability to correctly understand the two-track course of Indian Philosophy.

Indian and Western scholars mis-read and mis-understood the Indian

Philosophical heritage. They gave either undue and exaggerated importance or

under-emphasized the role and validity of the stream of philosophical love of

wisdom or the branch of philosophical knowledge of the material world. The

need of the hour is to cultivate an objective, authentic (based on original

sources), and critical approach in order to appraise the merit and weakness of

the Indian Philosophical tradition. In fact, both the streams of Indian

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Philosophical tradition have developed simultaneously and have been

mutually dependent on each other. Each stream has its own realm of ideas,

theories and applicability, and rules and procedures to investigate and find

solutions pertaining to its problems. Simply, both the streams of

philosophical consciousness represent the philosophy of different things - of

the human soul and unknown or unknowable other world, and of the human

body and knowable material world. In one sense, they are separate entities and

their beliefs and doctrines neither contradict nor invalidate each other. Both

the streams of Philosophical tradition complement each other in striving

to promote human happiness, progress, prosperity and liberation from the

condition of bondage and suffering. According to Prof.Murty this is the pith

and substance of the real nature and content, role and legacy of Indian

Philosophical tradition.

Due to the malevolent role of several forces in the maze of historical

change of the Indian society including the genesis and growth of sectarian

doctrines and outlook among the native intelligentsia, and the impact of

dominant colonial rule and Orientalism, Indian Philosophical tradition had

been mis-interpreted and mis-understood. Philosophy had been fossilized by

confining it to arid metaphysical theories and theology. The critical spirit,

dynamism and the wholesome tradition of Indian Philosophy and its active

10
role in the social, cultural, economic and above all political life was

enveloped by the dross of religious and dogmatic beliefs and customs.

Therefore, the nature and function of Philosophy was distorted. We

addressed wrong questions to Philosophers or philosophy and received

wrong answers. Hence the running theme of Prof.Murty's works is the call for

restoration of Indian Philosophical tradition to its pristine form and content,

and rehabilitation of it as the centre-piece and guiding force of our civilization

and life. This is the proclaimed goal of his professional work and calling. His

magnum opus (1985. Philosophy in India: Traditions, Teaching and

Research. UNESCO Country Report. New Delhi: Indian Council of

Philosophical Research) used the technical term Aanvikshiki (Vide Kautilya's

Arthasastra) to refer to Philosophy. Kautilya wrote Aanvikshiki is one of the

four traditional Vidyas, but it is the governing body of knowledge of all the

Vidyas: Pradipah Sarvavidyanam. This is the key concept to sum up

Prof.Murty's system of ideas and thought. Let me cite the text of

Kautilya on traditional Vidyas, and then proceed to substantiate

the observation in respect of the system of ideas and thought of Prof.Murty.

The following is the citation from Kautilya's Arthasastra

Chapter -2 Section-1 Enumeration of Sciences or Vidyas

"10 Samkhya, Yoga and Lokayata these constitute:

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 Aanvikshiki (Philosophy).

11 Investigating by means of reasoning, (what is)

spiritual good and evil in Vedic lore, material gain

or loss in economics, good policy and bad policy

in the science of politics, as well as the relative

strength and weakness of these (three sciences)

(Philosophy) confers benefit on the people, keeps

the mind steady in adversity and in prosperity and

brings out proficiency in thought, speech and

action.

12 Philosophy is ever thought of as the lamp of all

sciences, as the means of all actions (and) as the

support of all laws (and duties)"

(Kautilya's Arthasastra Part-II An English translation with Critical

Explanatory Notes, pp 6-7. R.P. Kangle. 2000. Delhi: Motilal Banarsidass

Publishers).

Prof. Murty had a full-blooded vision of the nature, and function of

Philosophy, as envisaged and advocated by Kautilya's Arthasastra - a

classical text of Indian Civilisation and Tradition. He deliberately employed

the technical term Aanvikshiki to designate the discipline of Philosophy. He

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also cited and used other technical terms: Aatmavidya, Brahmavidya or

Paravidya, Darsana. Drishti to refer to Philosophical wisdom and knowledge

and activity in Indian tradition. Of all these terms, Aanvikshiki captures and

conveys the universal character and attributes and function of philosophical

discipline. The uniqueness of Philosophy lies in its methodology of rational

examination and critical appraisal of ideas, ideologies, historical

environment of the society, and the programme of action relating to various

spheres of social life. Philosophy is rational examination and evaluation of

the foundations of customs, traditions, beliefs and faith. The ultimate aim of

Kautilya's Arthasastra and its governing idea-magisterial Aanvikshiki is the

Security, prosperity and happiness, and Indriya Jayah (mastery of senses and

mind) of the king (ruler) and of the people. The universal aim of Philosophy is

the promotion of human welfare and well-being in this world as well as the

other world.

Prof. Murty fully endorsed and adapted Kautilya' s Aanvikshiki as the

arch-stone of his system of ideas and thought. Simple doubt, why did he

accept Kautilva's Aanvikshiki as the frame of reference to his thought, given

the background of his profound and critical scholarship of the Western

(specially Greek and Christian), Islamic, Chinese, Japanese, Indian

(including the Hindu, Buddhist, Jain, Lokayata, Sikh, and Christian and

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legacy of Bhakti movements and the tradition of spiritual experience in the

Hindu and Islamic cultures) Philosophical systems?. The question begs an

answer as a prefatory note to our topic of the lecture. I propose a provisional

answer to the question. First, he concluded that the true spirit of

Philosophical discipline is critical and rational examination of things to

enquire about the nature of ultimate reality. Aanvikshiki foots the bill

eminently. For example, it approves rational examination of the good and not

so desirable teachings of Vedic discourse and practices regarding spiritual

knowledge and experience. This is acme of rational and critical spirit. In this

connection, note the critique of Buddhism, Jainology, Lokayata and

Theosophy with regard to vedic heritage. Secondly, his Sanskrit education and

learning was the source, which enabled him to understand and realize the true

character of classical Indian Civilisation and culture. The splendid

achievements and the lasting legacy of classical India in all fields of thought

and activity is the product of spirit of rational examination and critical

appraisal of things. Nor is this all. The gradual extinction of critical spirit and

the rise and hold of dogmatic beliefs and sectarian outlook on the Indian mind

is the cause for stagnation and decline of Indian Civilisation. Thirdly, he was

deeply influenced by the ideals of Swaraj Movement. After careful

observation of the problems and progress of independent India, he felt and

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thought that the cultivation of the spirit of Aanvikshiki is sine qua non for the

fulfillment of the ideals of Swaraj Movement, particularly its twin programme

of Social Reform and National Re-construction. It is the duty of intellectuals to

suggest ways and means for the promotion of an objective understanding and

interpretation of Indian Tradition and its meaning to the contemporary Indian

Society. He thought rational examination and- critical appraisal of the

problems faced by the Indian Society and alternative choices to solve the

problems is our task. For these reasons, he approved and accepted Kautilva's

Aanvikshiki as the foundation for his ideas and thought. In the following

section, I will attempt to present an account of his ideas and thought.

In a substantial measure, Prof.Murty's ideas and pattern of thought

process is adumbrated in his conception and vision of the discipline of

philosophy. The earlier part of the lecture, is an elucidation of his doctrine of

philosophy. The main features of his system of ideas and thought have been

indicated or suggested. Hence this section carries the burden of repetitive

argument. One may ask why tread again the ground which has been

previously covered. I submit the objective of this part of the lecture is two-fold:

1) to present a concise and clear account of Prof.Murty's ideas, and 2) to

point out and emphasize the function of Philosophy in contemporary

Indian Society.

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 Prof. Murty's account of Indian Philosophy - its character and spirit, and

function - has solid foundation in linguistic proficiency of Sanskrit, Telugu,

Hindi and English languages. It is based on authentic and original sources -

both textual and commentaries-and is informed by versatile scholarship of the

Hindu, Buddhist, Jain, Lokayata, Islamic, Sikh and Christian philosophic

legacy. His approach in studies is objective and open-ended, singularly free

from parochial prejudices, and above all is stamped by rational and critical

spirit. It is supported by exceptional love for learning and knowledge, which

had been pursued with rare capacity for laborious, disciplined and devoted

study. Further-more, he cultivated abiding love for India and its heritage,

partly inspired by Sanskrit learning. He deeply yearned for the progress and

prosperity of the Indian society, influenced by the ideals of Swaraj

Movement. He felt and thought that intellectuals owe a primary duty to the

society in helping the resolution of its basic social, economic, cultural and

political problems through the application of their knowledge, and thus

foster the progress of the society. This is the ideological and historical

context for his firm conviction that philosophy (Aanvikshiki) should

function as a catalyst agent to support and strengthen the endeavour of Indian

society for the fulfillment of the tasks of nation-building and development.

Incidentally, such a constructive and useful role of philosophy in national life

16
will contribute for the enhancement of its professional status and value.

Prof. Murty meant that the spirit, method and substantive parts of

knowledge of philosophy (Aanvikshiki) has capability to play a constructive

role in national life. At the risk of repetition, I venture to say that the twin

branches of philosophy - the love of philosophical wisdom and the love of

philosophical knowledge - constitute holistic approach for the study of the

meaning and destiny of human life and society in this world as well as the

other world. The two aspects or dimensions of human life and experience are

equally worthy of study and reflection. There is no contradiction between

the findings and knowledge of the two branches of philosophy. If there is any

contradiction between the empirical knowledge and scriptural knowledge and

spiritual experience, it should be reconciled and resolved in accordance with

the tenor and sprit of the following criterion. 1) Empirical knowledge and

spiritual knowledge are equally worthy and valid, within their respective

spheres. 2) Rational procedures and critical methods should be employed and

followed in the construction of knowledge and in the judgement of the validity

of knowledge. 3) The social and historical context and the immediate as well

as long-run goal of advancement of human well-being and welfare should be

the guide-lines for the choice and implementation of the findings of the

two branches of philosophical knowledge. Prof. Murty cited classical texts,

17
authors, scientists, and saintly spiritual leaders in support of the justification

of the above portrayal of Indian Philosophy. According to Prof. Murty, this is

the true spirit and substance of Indian Philosophy.

Prof. Murty had a fond hope and deep conviction that Indian

Philosophy is bound to play a critical role in shaping the process of thought

transformation and cultural change in modern India. It is a two-pronged

process. First, the whole baggage of mis-understanding and mis-

interpretation of Indian Philosophy - the alleged dominant religious

orientation, other worldly attitude to life, and sectarian spirit and outlook and the

hold of dogmatic beliefs and rituals - will not stand the test of rational

examination and critical appraisal. Consequently, the support base for

prevalence of social inequality and inertia, economic backwardness, and

conservative foundations of cultural life and practices will be gradually

eroded. Issues and questions like religion vs. science, revelation vs. reason,

tradition vs. empirical knowledge, Nivritti vs. Pravrithi, Jnani vs. grihastha etc,

will loose their relevance, or could be resolved in accordance with the triple

criterion (noted earlier) to reconcile the contradiction between spiritual

experience and empirical knowledge. This is the first part of the role of

Indian Philosophy in clearing the intellectual landscape for fostering social and

cultural change in Indian society.

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 Secondly, philosophy is a vital ideological force in helping the

process of national development and nation - building. This is a

fundamental conviction with Prof. Murty. Through its unique method of

rational and critical examination of affairs and issues, philosophy promotes

rational culture in the society. It questions the utility and validity of the

age-old customs, beliefs and social practices of inequality and exclusion and

discrimination. It generates and builds-up correct knowledge and right

behaviour and disciplined and responsible conduct. Such a ground-breaking

change in the outlook and attitudes of people and society is the foundation for

development. It is a pre-condition for the successful implementation of the

programmes with regard to national development. Further-more, Indian

philosophical tradition adds an ethical dimension to the concept of

development. In addition to economic prosperity and welfare, individuals

should cultivate habits and manners of virtuous conduct and honest

behaviour, and a sense of concern for the well-being of other persons. The

ethical base of development will promote harmony and happiness in the

society and helps to reduce conflict and violence in the society.

Nation-building process in India is a formidable task, given the

multi-religious and ethnic stocks of people, cultural and linguistic traditions,

and the hoary past of its history and civilization. The hold of sectarian,

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exclusive and orthodox outlook, and the belief that India is a blessed land is

very strong on the Indian mind. Philosophy examines the basis and truth

content of the popular beliefs and myths. For example, India is neither a blessed

nor cursed land. Its culture is materialistic and religious oriented just as the

cultures of other countries. It is a part of universal history of humankind. It has

unique features in some fields of thought and activity. Indian

philosophical heritage is a body of schools, doctrines and knowledge

comprising of the Hindu, Buddhist, Jain, Lokayata, Islamic, Sikh, Christian

traditions and the rich philosophical and theological literature in the regional

vernacular languages, which flourished in the vast space and historical time of

Indian Civilization. Like-wise, Indian history is a history of various territorial

units and people of different ethnic stocks, who have been inhabitants of it.

Indian Civilization and culture is a product of cross-fertilization and mutual

impact of different cultural traditions of different religions and people. In the

long span of historical time and vast space of India, composite culture and

plural society had evolved and flourished in our country. Such a conception

of glorious and shared history, culture and religious doctrines and beliefs

(constructed by philosophy) will facilitate the process of nation-building in

India. This is the functional role and relevance of philosophy in contemporary

Indian society.

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